The Four Living Creatures
και ενωπιον του θρονου θαλασσα υαλινη ομοια κρυσταλλω και εν μεσω του θρονου και κυκλω του θρονου τεσσαρα ζωα γεμοντα οφθαλμων εμπροσθεν και οπισθεν
kai enwpion tou qronou ws qalassa ualinh omoia krustallw kai en mesw tou qronou kai kuklw tou qronou tessara zwa gemonta ofqalmwn emprosqen kai opisqen
Rev 4.6 and a glassy sea before the throne, like crystal. And in the midst of the throne and around the throne were four living creatures, full of eyes before and behind.
και το ζωον το πρωτον ομοιον λεοντι και το δευτερον ζωον ομοιον μοσχω και το τριτον ζωον εχον το προσωπον ως ανθρωπος και το τεταρτον ζωον ομοιον αετω πετωμενω
kai to zwon to prwton omoion leonti kai to deuteron zwon omoion moscw kai to triton zwon ecwn to proswpon ws anqrwpou kai to tetarton zwon omoion aetw petomenw
Rev 4.7 And the first living creature was like a lion; and the second living creature like a calf; and the third living creature having a face like a man; and the fourth living creature like an eagle flying.
και τεσσαρα ζωα εν καθ εαυτο ειχον ανα πτερυγας εξ κυκλοθεν και εσωθεν γεμοντα οφθαλμων και αναπαυσιν ουκ εχουσιν ημερας και νυκτος λεγοντα αγιος αγιος αγιος κυριος ο θεος ο παντοκρατωρ ο ην και ο ων και ο ερχομενος
kai ta tessara zwa en kaq en autwn ecwn ana pterugas ex kukloqen kai eswqen gemousin ofqalmwn kai anapausin ouk ecousin hmeras kai nuktos legontes agios agios agios kurios o qeos o pantokratwr o hn kai o wn kai o ercomenos
Rev 4.8 And the four living creatures each one had six wings around, and within being full of eyes. And they had no rest day and night, saying, "Holy, Holy, Holy, Lord God Almighty," the One who was, and is, and is coming! Isa. 6:3
Compare to 53.18…
لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى
Laqad raa min ayati rabbihi alkubra
53.18 Certainly he saw, from apparent signs, the greatest ones of his Lord.
لَ = “la”
“la” definition:
A prefixed affirmative particle, verily, surely, certainly, indeed, truly. Prefix: an affirmative intensifying particle, used as a corroborative. A preposition denoting possession. It is also used as a preposition expressing attribution, design. Inseparable adverbial particle.
References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 504 - 505
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 282
A Dictionary and Glossary of the Koran, John Penrice, p. 129
قَدْ = “qad”
“qad” definition:
A particle frequently prefixed to the preterite to give it a past signification; where among several verbs in the preterite one has “qad” prefixed, such a verb is to be taken in the pluperfect tense; so also among several pluperfects the one which follows “qad” will have a signification anterior to the others; in all of the above cases it may generally be rendered, already, and may frequently be understood to imply that the matter in question, although past, is of recent date, or that it was not unexpected; denotes expectation. Another use of “qad” is to add energy to an affirmation, and it may then be rendered, truly, of a certainty, or verily; denotes the affirmation of truth, or certainty. It may sometimes be rendered as frequently; denotes frequency. Denotes negation. Corroborative particle added to a verb.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2490 - 2491
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 444
A Dictionary and Glossary of the Koran, John Penrice, p. 115
مِنْ = “min”
“min” definition:
A preposition signifying origin, composition, explanation, commencement, or separation; in its ordinary acceptation, it is equivalent to: of, from, or out of; or, when following a comparative, than; but it occasionally may be rendered: on, by, by reason of, some or a portion of, of the same kind as, after the manner of, etc. Used for expressing a starting point, part of a whole, origin as, from, of some amongst, of, from, on account of,
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 280 - 282
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 542
A Dictionary and Glossary of the Koran, John Penrice, pp. 140 - 141
آيَاتِ = “ayati”
“ayati” definition:
Plural. Any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself, when the two things are of one predicament; and this is apparent in the object of sense and in that of the intellect. A message or communication sent from one person or party to another. It comes from the root “ayatun”, which means he put, or set, a sign, token, or mark, by which a person or thing might be known; sign; apparent sign; mark; indication; message; evidence; proof; miracle; communication; previous revelation.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 131 - 135
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 38
Concordance of the Koran, Gustav Flugel, pp. 25 - 26
Occurrences of “ayati” in the Koran: 21
Locations: 2.231, 3.108, 4.140, 6.4, 6.158(2x), 7.26, 18.17, 28.87, 33.34, 36.46, 39.71, 40.4, 40.35, 40.56, 40.69, 40.81, 45.8, 45.35, 53.18, 65.11
Observe the Koranic usages…
• 2.231… “allah’s” evidences….descended from “The Book, and “the wisdom”
• 3.108…“allah’s” evidences
• 4.140…“allah’s” evidences…descended from “The Book”
• 6.4…their Lord’s evidences
• 6.158…Lord’s evidences
• 7.26…“allah’s” evidences
• 18.17…“allah’s” evidences
• 28.87…“allah’s” evidences
• 33.34…“allah’s” evidences
• 36.46…their Lord’s evidences
• 39.71…your Lord’s evidences
• 40.4…“allah’s” evidences
• 40.35…“allah’s” evidences
• 40.56…“allah’s” evidences
• 40.69…“allah’s” evidences
• 40.81…“allah’s” evidences
• 45.8... “allah’s” evidences
• 45.35… “allah’s” evidences
• 65.11…A messenger reads “allah’s” evidences
رَبِّ = “rabbi”
“rabbi” definition:
Noun. A lord, a possessor, an owner, or a proprietor; a person who has a right, or just title or claim, to the possession of anything; and a lord, master, or chief; or a lord, master, or chief, to whom obedience is paid; and a ruler, governor, regulator, or disposer; an orderer, a rectifier, or a reformer, a rearer, fosterer, bringer-up, feeder, nourisher; and a completer, or an accomplisher. Master; Nourisher to perfection; rewarder, creator. It comes from the root “rabba”, which means he was, or became, its lord, possessor, owner; he possessed or owned it; had possession of it, and command, or authority over it; namely a thing. He reared, fostered, brought up, fed, or nourished him. to a lord and master, collect, possess, rule, increase, complete, perfume, bring up, preserve, last.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1002 - 1007
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 197 - 199
هِ = “hi”
“hi” definition:
An indeclinable affixed personal or possessive pronoun of third person singular masculine; when affixed to a verb or preposition as a person pronoun, it means him or it; and when to a noun as a possessive, his or it. Singular personal or possessive pronoun. Him. Verbal suffix which expresses the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
A Dictionary and Glossary of the Koran, John Penrice, p. 152
رَبِّهِ = “rabbi” + “hi” = “rabbihi” = his Lord
كُبْرَى = “kubra”
“kubra” definition:
Feminine plural noun. Greatest ones. Greater, and greatest, in body, or corporeal substance, and in estimation or rank or dignity: and more, or most, advanced in age; older, and oldest. It comes from the root “kabura”, which means to be hard, become hard, be grievous, grow up, be great. He, or it, was, or became, great, big or large in body or corporeal substance; and in years or age; and in estimation or rank or dignity. He, a man, a human being, and a beast, and a child, became full grown or old, or advanced in age. A certain plant having thorns. A sin, a crime, or an offense for which one deserves punishment.
الْكُبْرَى = “al” + “kubra” = “alkubra” = the greatest ones
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2585 – 2587
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 476 - 477
Concordance of the Koran, Gustav Flugel, pp. 160 - 161
Occurrences of “alkubra” in the Koran: 6
Locations: 20.23, 44.16, 53.18, 79.20, 79.34, 87.12
Observe the Koranic usages…
• 20.23…from the evidence, the greatest ones
• 44.16… applied to the day of resurrection, great assault/seizure, the greatest ones
• 79.20…the evidence, the greatest ones
• 79.34…the resurrection, a vehement cry, the greatest ones
• 87.12…the fire, the greatest ones
Summary of 53.18:
• In Revelation, John gives a very clear visual description of the Four Living Creatures that he sees before the Throne of the Lord
• The Four Living Creatures occupy the high-ranking position of immediately encompassing the Throne of God Almighty
• 53.18 begins with an affirmation of truth, via the usage of “laqad”
• This truth pertains to “raa”, or what “he saw”
• This is the truth that John saw
• The truth that John sees comes from the plural “ayati” (apparent signs)
• Most interestingly, the classical definition for “ayati” pertains to “any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself, when the two things are of one predicament; and this is apparent in the object of sense and in that of the intellect”
• Further, the root “ayatun” means “a sign, token, or mark, by which a person or thing might be known; sign; apparent sign; mark; indication”
• Thus, we have just been given a clear confirmation as to the four Living Creatures that what John has truly seen
• The Four Living Creatures are “marked” with “apparent signs”
• These “markings” of the Four Living Creatures are outward signs that are inseparable from the portion that is not apparent
• Surveying all Koranic usages of “ayati” clearly demonstrates that it is used exclusively to describe something pertaining to “allah”, or the Lord
• By this assertion, then, the authors of the Koran are calling-out (once again) for the deity of Jesus; as we have already learned that the Koranic Jesus occupies the Throne – and the “ayati” presently being described encircle the Throne
• Further, the Koranic usages of “ayati” is inclusive of “The Book” (i.e. the Holy Bible)
• Confirming that the “ayati” apply to the Biblical Four Living Creatures, 53.18 utilizes the feminine plural noun “alkubra” – meaning “the greatest ones”
• “The greatest ones” are thus called because they are “greatest, in body, or corporeal substance, and in estimation or rank or dignity”
• A fitting title for the Four Living Creatures, as they indeed are great in both body substance & rank
• Further, we are told that these “greatest ones” belong to “rabbihi” (his Lord); i.e. John’s Lord, Jesus
• Observing all Koranic usages of “alkubra” shows that it is used to further reference Biblical eschatological material, including the Resurrection
• Observe the parallel descriptions given to us thus far from 53.16 – 53.18 as compared to the Four Living creatures in Revelation:
1. Covered with eyes
2. Surrounding the Tree of Life
3. The eyes are encircling the Throne
4. The eyes never deviate
5. They are in likeness to a bird
6. They are known by their markings
7. They are referred to as the Lord’s greatest ones